Tuesday, November 2, 2010

The Prima Facie for
the seven decades cycle “prophecy” or repeated prediction from an outside
historical source:

The source is from
Book III of The Sibylline Oracles or The Pseudo-Sibylline Oracles.
The section highlights evidence and includes footnotes to the Prima Facie of
the seven decades false prediction. After the evidence is presented the commentary
will be presented on why this supposed forgery from the second or sixth century
C.E. is very important to the overall seventy year theory. I will then present
another section with evidence and commentary.

EVIDENCE:

(345) Of time seven
decadesshall thy
fruitful land

And the wonders of
thy temple all be waste.

But there remains for
thee a goodly end

And greatest glory,
as the immortal God

Granted thee. But do
thou wait and confide

(350) In the great
God's pure laws, when he shall lift

Thy wearied knee
upright unto the light.

And then will God
from heaven send a king

To judge each man in
blood and light of fire.

There is a royal
tribe, the race of which

(355) Shall be
unfailing; and as times revolve

This race shall bear
rule and begin to build

God's temple new. And
all the Persian kings

Shall aid with bronze
and gold and well-wrought iron.

For God himself will
give the holy dream

(360) By night. And
then the temple shall again

Be, as it was before.
. . .

[345. Seven
decades.--See Jer. xxv, 9-12.

352. The king here referred to is perhaps best explained of Cyrus, and the
description should be compared with Isa. xliv, 28; xlv, 14. Ewald (p. 32)
understands the king to be the Messiah, and, indeed, the language of lines 352
and 353 (Greek text, 286, 287), taken apart from the context, naturally
suggests a supernatural ruler and judge. The poet may have intended to connect
the advent of the Messiah with the restoration of the Jews and the rebuilding
of their temple. But the context here and in the parallel passage, lines
817-826 below, points rather to Cyrus, whom Isaiah calls the anointed one of
Jehovah and represents as the conqueror of nations, "saying of Jerusalem,
She shall be built; and to the temple, Thy foundation shall be laid."

954. Royal tribe.--Judah, which returned from Babylonian exile, and
under Zerubbabel, a descendant of the house of David (Matt. i, 12; Luke iii,
27), rebuilt the temple.

357, 358 Kings shall aid.--Comp. Ezra i, 4; vi, 8; vii, 15, 16, 22.

369. The holy dream.--Perhaps alluding to the visions and prophecies of
Zechariah and Haggai (comp. Ezra v, i).]The
commentary of the Historical evidence above:
1. Despite the historical forgery it is a very important source and evidence
because it expresses the feeling of the writer or writers during the supposed
era. The evidence is very important because it is an expressed idea stated
after A.D. 140.

2. The stated "Seven Decades" is evidence that the people of
those times were conscious of the seventy year cycle. Even though, not
explicitly stated by Paul or other early Church fathers or other early
Christian leaders, it was implied through parts of the New Testament canon.
This would mean that Paul's own words in Ephesians 4:8 and through one of his
loyal Gospel writer – Luke (Luke 21:24) expressed the proposed seventy year “prophecy”
or prediction through the use of connected terms. The connected terms are
"captive" or "captivity". The previous evidence implies the
cycle started with the destruction of the Temple by the Romans copying an
earlier action by the Babylonians. It is understood that the captivity is
seventy years and that this number was meant to be literal. Therefore; the
verse in Revelation (Revelation 6:13), mentioning "fig tree", is
implying a literal seventy years “prophecy” or prediction of captivity(AD 70) and
return from Roman exile(AD 140). The proposed “prophecy” or prediction was
expressed in an earlier form by the Gospel writer Matthew in Matthew chapter
twenty-four. The previous was also borrowed and eventually adopted by Paul and
the writer of the Book of Revelation. Therefore, the “prophecy” and predictions
by the New Testament writers are proven to be false through historical
evidence. Also, this would mean that Nero is the anti-Christ (beast) mentioned
in Revelation chapter 13 (Revelation 13:10). The theory concerning Nero will be
explained more thoroughly in the next evidence below within the chapter proving
the influence and method of identification using numbers (and letters). The
evidence is proof that the numbering identification system was an employed
method of encoding messages and it was a common theme.

3. The New Testament writers including the writer of the Book of Revelation all
expressed a later preterist position. What is a "preterist"
interpretation of the New Testament as it pertains to supposed future events?
The definition of "preterist" is to suggest that all the prophecies
contained in the canon of the New Testament were meant to be fulfilled during
the era of the early church leaders. The above evidence gives us proof of the
preterist position. Nevertheless, despite its forgery it was rewritten between
the second and sixth century. If it was rewritten but yet expresses a seven
decades return after exile then this final form is expressing the feelings and
ideas of the population which were passed on proving at least the preterist position
over the millennialist position. The meaning of the previous statement is to
suggest that the Millennialist viewpoint expired within the proven Preterist
opinion. The previous statements would then positively identify Paul's
suggestion concerning marriage (1st Corinthians chapter seven) to be a hint by
Paul that he expected the return of his "messiah" seventy years after
the destruction of the Temple. Nevertheless, Paul never expected the Temple’s
destruction but rather its desecration by the Roman emperors copying an
assumption stated through the words of Daniel. Moreover, Matthew and other New
Testament writers all expected a desecration but when the Temple was destroyed
it forced John to compose the Gospel of John (John 2:19-21) and later expressed
Jesus as the Temple (Revelation 21:22). John was later arrested by the Roman
emperor Vespasian for writing the Gospel of John. John later encodes and
composes a court document against the Roman Empire calling it: “Revelation of
Messiah Jesus” (Revelation 1:1). Revelation 1:2 exposes the true name of the
Gospel of Matthew, the first Gospel, as it was called: “The Testimony of
Messiah Jesus”.

4. The further evidence which goes contrary to the preterist position is the
idea that if the message of Paul has expired at A.D. 140 then Jesus is not
returning and therefore Jesus is not god. The preterist position expresses that
most of the New Testament prophecies were fulfilled at A.D. 140 but yet this
position opens the possibility that Jesus is not divine. It also opens the idea
that Paul and most of the New Testament writers created a fictional Jesus. The
central theme among the Gentile Christians, Jewish-Christians, and Jews in
general is the subject of the Temple. All three previous groups expressed a
return to the land seventy years after the imposed Roman exile (Revelation
21:2). The evidence of this competition between ideas: The Gospel of John
2:19-22, Revelation 21:22 and Jeremiah 29:10, 28. The last evidence expressing
the hope of the Jews in general through the writings and ideas of Flavius
Josephus expressed in his treatise. The New Testament evidence is expressing
that the rebuilding is not a central theme for the new tribe called "Christians"
(Romans chapter eleven and Revelation 21:22).

5. Why would early Christians
put their life on the line for a lie? It is evidently a fanatical supposition
to a lie. It may be the case they created a fictional Jesus but were attempting
to construct a new man on the scene (Romans chapter eleven). The new
constructed man was someone who was loyal to the new Christian law (Revelation
14:3) despite the origin of the individual (Romans 10:12). The previous idea is
worth dying for knowing that after the seven decades exile, the return of their
messiah king would show up (Revelation 19:11). The reason for the counter
position by the early Christian leadership was to “cut off” the repeated
pattern of disobedience (Daniel 9:26) and stop invasions by another nation.
Paul and other early church leaders envisioned this repeated problem and were
attempting through intellectual evolution to create this new individual which
would have ended the cycle of disobedience and reconquest by other nations.
However, the idea of expanding the local tribe was also borrowed by the early
Christian leadership by adopting Caesar’s earlier position of expanding Roman
citizenship. Therefore, the fictional Jesus represented a new individual and
new citizen within the Jewish population which would have universalized the
identity of what is considered a godly citizen and individual (Romans chapter
eleven, Ezekiel chapter nine, Revelation chapters eleven and twelve). However,
the problem is presented: Where are the Jewish-Christians which make up fifty
percent of the two witnesses? (Revelation chapter eleven and Revelation chapter
fourteen; and Hebrews 7:13). The previous question proves that the early
Christian leadership under James, the half-brother of Jesus, created a
fictional character and created an ideology using Old Testament source.

EVIDENCE:

On earth shall be.
When in the starry heaven

Swords shall by night
point straight toward west and east,

Straightway shalt
there be also from the heaven

A cloud of dust borne
forth to all the earth,

995 And the sun's
brightness in the midst of heaven

Shall be eclipsed,
and the moon's beams appear

And come again on
earth; by drops of blood

Distilling from the
rocks a sign shalt be;

And in the cloud
shalt ye behold a war

1000 Of foot and
horse, like the chase of wild beasts

In the dense fog.
This end of all things God

Shalt consummate,
whose dwelling is in heaven.

But all must
sacrifice to the great King.

These things I show
thee, I who madly left

1005 The long walls
of Assyrian Babylon

For Hellas to
proclaim to all the wrath

Of God, fire sent. .
. .

. . . . . . .

And that I might to
mortals prophesy

Of mysteries divine.
And men shalt say

1010 In Hellas that I
am of foreign Land,

Of Erythre born,
shameless; others say

That I'm a Sibyl,
born of mother Circe

And father Gnostos
raving mad and false;

But at that time when
all thing come to pass

1015 Ye shall
remember me, and no one more

[991-1000. Comp. with
this section Josephus,Wars, vi, v, 3.

1005. Babylon.--Lactantius understood the Sibyl to predict that she
would be called Erythræan, "although she was born in Babylon." Div.
Inst., i, 6 [L., 6, 145].

1013. Gnostos.--Some have thought that Glaucus is intended, the
seagod and father of Deiphobe. See Vergil, Æn., vi, 36.

1014-1016. Cited by Lactantius, Div, iv, 15 [L, 6, 495].]

My
Commentary:1. Both of the above
underlined and bolded words are expressing the seventy year cycle of repeat and
its alternative source. Peter and the writer of the Book of Revelation have both
expressed and implied the term "Babylon" - 1st Peter 5:13 and
Revelation 14:8,17:5, 16:12,19. The Book of Revelation usage of the term
"Euphrates" is directed towards the theme of a symbolic Babylon, i.e.
the Roman Empire.2. Therefore, the
Book of Revelation is expressing a falsely predicted overall repeated
historical cycle: The destruction of the Temple, the seventy years exile, the
return of the new tribe or new citizens, the struggle to keep loyal to the new
"messiah" King Jesus/Temple, the spiritual desolation by a new
spiritual "Gog and Magog" (Revelation 20:8), and the final triumph of
the universal King. It starts in A.D. 70, the return in A.D. 140, and the 1,000
year reign of the new "messiah" King to A.D. 1140.3. The previous false
prediction is rather a proposed historical, material and physical manifestation
which did not materialize. The initial starting point is with the various metaphysical
and epistemological errors within the Gospel of Matthew, i.e. The Testament of
Messiah Jesus. For example, the verse Matthew 24:20 which falsely details the
prediction of the desecration of the Temple by a Roman emperor and Matthew
27:52-53 falsely details many witnesses to a resurrection which never occurred.
Furthermore, the expected return of Paul's Jesus in 1st Corinthians chapter
seven never materialized. Paul also created a fictional Jesus in 1st
Corinthians chapter fifteen for his Gentile Christian audience.

There is also plenty
of evidence that the numerical identification theme expressed in Revelation
chapter thirteen was a common theme among the populace. It may have taken
another 200 years for the Book of Revelation to be added officially into the
canon. It is known that it was through the act of Pope Innocent I. in A.D. 405,
in which he included it in his personal collection while the Book of Revelation
was still in dispute. Nevertheless, there may be evidence that the Book of
Revelation was in circulation among the population and it may have influenced
other interpretations and interpolated writings. The evidence below is proof of
this influence derived from the same source above:

EVIDENCE:

CONTENTS OF BOOK XIV.

Warning against the
lust of power, 1-14. The bull-destroyer, 16-22. The man known by the number
one, 23-27. Two rulers of the number forty, 28-34. Young ruler of the number
seventy, 115-55. Ruler of the number forty, 66-61. Wolf from the West, 62-65.
Ruler known by the letter A, 66-73. Three kings of haughty soul, of the numbers
one, thirty, and three hundred, 74-93. King known by the number three, 94-98.
The old king of the number four, 99-101. Wars and woes on various peoples,
102-120. The venerable king of the number five, 121-134. Two kings of the
numbers three hundred and three, 115-147. The king of many schemes, 148-159.
King of the number three hundred, 160-172. King like a wild beast, of the
number thirty, 173-188. Ruler of the number four, 189-200. Great sign from
heaven, 201-205. Ruler out of Asia, of the number fifty, 206-216. Ruler out of
Egypt, 217-223. The man of potent signs and the peaceful king of the number
five, 224-245. Many tyrants and the holy king known by the letter A, 246-261.
Burning and restoration of Rome, 262-271. Woo for various Greeks, 272-278. The
fratricide, 279-283. The fierce king of the number eighty and the terrors of
his time, 284-508. Many obtain royal power, 309-312. Three kings and their
destruction, 313-329. Many spearmen, 330-335. God's judgment on the shameless,
336-343. Rome's wretched plight and the last race of Latin kings, 344-358.
Egypt and her prudent king, 359-375. The Alexandrians, 376-381. Fearful
nameless woe, 382-398. The Sicilians, 399-406. The lion and lioness, 407-418.
The dragon and the ram, 419-425. Second war in Egypt, 426-433. Destructive
slaughter, 434-447. The Messianic era, 448-468.

And then there shall
be a lord confident

In his might, and
named with four syllables,

25 And shown forth
clearly fromthe number one;

Then shall two other
princely men bear rule,

Both of the number
forty; and with them

30 Shall great peace
be in the world and to all

And then again a
dreadful lord shall rule,

Young, fighting hand
to hand, whose name shall show

The
number seventy,
life-destroying, fierce,

Who to the army
basely shall betray

The people of Rome,
slain by wickedness

40 Because of wrath
of kings, and he shall hurl

[18. Shepherds.--Chiefs
of the various tribes and nations whom Odenatus subdued.

21. A dog.--Mæonius,
the assassin of Odenatus. Comp. book viii, 208.

24. Four syllables.--Aureolus.

29. Both . . .
forty.--Macrianus, father and son of same name. But from this point onward
the identification of the persons intended is purely conjectural and uncertain.

62. Wolf.--Reference, perhaps, to Quintilius, the brother of Claudius.

66-73. Aurelian.]Having destroyed a
Scythian race, the king
Shall die in his own lot unloosing life.
And yet another of the number four
190 Shall rule thereafter, openly made known
A dreadful man, whom all Armenians,
Who drink the best ice of the flowing stream
Araxes, and the Persians of great soul
Shall fear in wars. And between Colchians
195 And very strong Pelasgi there shall be
Wars, fights, and homicides. And those who hold
The cities of the land of Phrygia
And those of the Propontis, and make bare
From out their scabbards the two-edged swords,
200 Shall smite each other through sore impiousness.
And then shall God to mortal men display
From heaven a great sign with the rolling years,
A bat, the portent of bad war to come.
And then the king shall not escape stern fate,
205 But die by hand, slain by the gleaming iron.
After him, numbering fifty, there shall ruleAgain another coming out of Asia,
A dreadful terror, fighting hand to hand;
And he shall set war on Rome's stately walls,
210 And among Colchians, and Heniochi,
And the milk-drinking Agathyrsians
By Euxine sea, at Thracia's sandy bay.
And then the king shall not escape stern fate,
And they will tear in pieces his dead corpse.[189. Four.--{Greek
D}, representing, as Ewald suggests, Dreskyllas, another form of the name
Threskyllas.

203. A bat.--The Greek work is {Greek fa'lkh}. Can it mean a
falcon?

206. Fifty.--N, initial of Nepos, emperor in A. D. 474.]

MY
COMMENT:1. The evidence above
tells the readers the feelings of the writer or writers. It tells of a
prediction in which Rome will be conquered therefore repeating the pattern of
Babylonian captivity and liberation. All of the indicators are underlined. 2. The indicators are
categorized into two groups: The numbering system applied to code the identity
of several rulers and another nation from the east to replace the new "Babylonian"
nation, i.e. Roman Empire.3. The indicators
involving the numbering system are proof that the practice continued before and
after the Book of Revelation. According to previous evidence, the identity of
the "beast" of Revelation chapter thirteen was properly identified as
the Roman Emperor Nero. The above evidence gives the readers evidence that this
practice was common and it does highlight historical context.4. The prediction by
the writer above exposes the intent of the early Christian community. The
intentions are that they expected a repeat of the Babylonian captivity
culminating in the physical return of Jesus. The false prediction is a
collective error initiated by Paul and the early church leaders in Jerusalem
and later expressed by John in the Book of Revelation. They all expected a
desecration with exception of John who introduced the seven decades captivity
after the Temple's destruction. The interpretation and introduction of the
seventy years captivity was definitely added to possibly defend the Christian
movement in the face of surmountable naysayers. John may have disagreed with Paul
concerning ‘foods sacrificed to idols’ (1st Corinthians chapter
eight and Revelation 2:14, 20)(and the emphasize on “stumbling block”(1st
Corinthians 8:9 and Revelation 2:14)). John and Paul agreed on one issue and
the issue was expansion of the Christian tribe to include Gentiles (Romans
chapter eleven and Revelation chapter seven, eleven and fourteen). Furthermore,
one of the most important indicators within the Book of Revelation details
another "Persian" like nation to demolish the Roman empire (Revelation
14:8, 16:12). This demolishing is something of a repeat of Daniel's vision
(Daniel 2:31-45, Daniel 9:2) which means that these ideas were circulated even
during the time of Paul and other prominent New Testament writers. They
expected the Temple's desecration (then later its destruction and seven decades
of exile). However, the difference between the early Christian leaders and
Josephus is the physical bodily return of Jesus as King/Messiah rather than the
rebuilding of the Temple (Revelation 21:22). 5. These predictions
have been proven through time to be false. There is no return of a physically
bodily Jesus because the seven decades exile has expired beyond its predicted
date. The supposed writings by Sibyl, or rather a group of unnamed writers,
presents to the reader the continuing hope for the fictional redeemer to return
despite the physical proof of a false prediction by the early church leaders.
It could be said that the Gnostic gospels could be factored into the body of
writings which may have been influenced by the possible circulation of the Book
of Revelation. Obviously, the supposed historical forgery of the The
Sibylline Oraclesor The Pseudo-Sibylline Oracles were influenced by
the circulation of the Book of Revelation. The other reason is that its
populace held on to the pre-Revelation practices of using the numbering system
which was popularly used as entertainment. The population also adopted the Book
of Revelation's contents of apocalyptic images and a portion of the
fictionalized Jesus expressed through various writings. These writings were
composed when the prophecies did not materialize according to a specific
calculated time - A.D.140. The Gnostic manuscripts and other writings were done
to express a hope and to explain away, implicitly, a false prediction. These
signs of protests, the extra "heretical" canonical writings, were
then put down by several Christian councils and gatherings of various church
leaders who canonized the texts, i.e. New Testament. Therefore, the obvious rationale
for the fictional creation of Jesus was to create a new citizen to interact
with the general Jewish population and to prevent future invasions of the
Jewish nation, i.e. to end the cycle of captivity. 6. The absence of a
physical literal return of Jesus among the Gnostic Gospels is prime evidence to
suggest that there was a “falling away” of faith among the Christian community
around A.D.140. The failed prediction had created the need to produce literature
like the various Gnostic Gospels which encouraged the nascent Christian
community. A copying of the Babylonian captivity of a literal seventy years
never materialized. The seventy years theory is supported by the various
spiritualized gnostic writings towards the absent and failed subject of the
supposed Jesus' return. The “falling away” was a natural prediction because
Paul may have expected people to turn away from the “Gospels” when it was
proven to be false.

7. The evidence to
show that this "falling away" stated by Paul (2nd
Thessalonians 2:3) was intended to be at the time before the Temple's
"desecration" is the term: "Perdition". The term is located
in Revelation 17:11 and 2nd Thessalonians 2:3. It is supported by Paul's
position towards marriage in 1st Corinthians chapter seven and his statement in
verse 7:29 - "the time is short"! and "present distress" in
7:26. The mention by Paul was intended before the Temple's
"desecration" or destruction. John then developed an alternative
theory after Paul's "desecration" did not materialize hence the
reason why John repeated the term in the Book of Revelation. The repeat,
mentioned in the Book of Revelation, was simply to keep the Gentile Christians
from giving up the faith or belief. In other words, the Book of Revelation was
a rally book or natural manifesto to keep the morale up within the early
Christian community.

8. The
misunderstandings developed out of poor interpretations and poor research
concerning the Book of Revelation has caused people to "demonize"
each other and warp public policy between nations. It has created suspicions
and mistrust between groups of people. In another aspect, it may have
introduced the concept of classical liberalism (Revelation chapter fourteen).
Even though, it one aspect it promotes classical conservatism of public policy
application. The inclusion of others outside of a particular group (Revelation
chapter eleven, Revelation 4:9, Revelation chapter fourteen, Romans chapter
eleven) and a form of Jewish-Christian authoritarianism (Revelation 2:27). The
meaning of the preservation of a classical conservative structure model is
implied in the last verse because of James behavior towards non-Jews (Galatians
2:12). However, Paul rebukes him in Galatians 2:14-15 which is also expressed
in Romans 11:23-25 and also implied by the writer of the Book of Revelation
(Revelation 11:2) when "gentiles" is used.

The short answer is no. There are two routes to answer this question: 1)
Present evidence from the Old Testament. 2) Present evidence from the New
Testament using deductive reasoning. Option two takes on the role of a
detective and is more convincing if it is proven true. Especially, more
convincing to those following the New Testament as a primary source and using
the Old Testament as a secondary source supporting their respective doctrine -
The dispensationalists, futurists and Millennialists. First, we must know that
the primary belief and tenet of a follower of Paul's Christ(Messiah) is the
doctrine of the physical resurrection of Jesus. Paul lays out the importance of
the physical resurrection of Jesus in 1st Corinthians chapter fifteen. The contents
of the previous chapter not only presents Paul's position but also presents
evidence that he had received problematic questioning and doubts from other
early Christians concerning his interpretation of the “gospel”. There are four main
themes within 1st Corinthians chapter 15: verse 4 - Third day resurrection of
Jesus, verse 13 and 14 - No resurrection then No Faith., verse 32 - competing
doctrines, verse 51 and 52 - mass resurrection or "rapture".

The first thing we must look at is who qualifies as the competing group? And
why they are the group which Paul attacks in Ephesus. This particular group,
which Paul attacks, are the Jewish-Christians who disagreed with Paul's
doctrine or account of events. To envision this conflict among Paul's group and
the Jewish-Christian group among the early Christians, two verses must be
presented as outlier events. What are the outliers? The one particular datum or
information which is not part of the usual collection of data. In other words,
things or events which are out-of-the ordinary for a particular subject or a
collection of data. In this presentation, it would be data that does not agree
with the common perception of what is part of Christian teachings or Paul's
doctrine. The three outliers are: (1) Matthew 27:52-53, (2) Matthew 24:20, (3) Matthew 10:5-15.

Matthew 27:52-53 is an outlier datum because neither this event is told by
other gospel writers nor by common historians like Josephus. It is known that
when events happen around Jerusalem it is usually spread to even Syria (Matthew
4:24 and Acts 10:37-39). The previous statement or verse is supported by the Jewish chronicler
Josephus when he described the existence of Jesus and his followers in detail
within his treatise. Also, other nationalities where stated in the Gospel of
John to be in the city or travelling through it (John 12:20,19:20). This is
clearly an epistemological error or flaw by the Gospel writer because this
event would have spread into other parts of the Roman Empire and nearby
regions. The most important factor is that the Gospel of Matthew is before the Gospel of John. The Gospel of John was written in response to the failed predictions of the Temple's desecration or its destruction. In other words, when Jesus of Nazareth never materialized during the event of the Temple's supposed desecration and evident destruction it forces John to compose the next or last "Gospel". The other verses which could discredit the above evidence would be the
verses in Matthew 28:12-15. These verses are more in describing the bribery of
the Roman soldiers concerning the supposed event at the sepulchre site at the
start of Matthew chapter twenty-eight but not describing a city-wide bribery. Also, this
event would have been stated in the other three gospels. For even if it was a
city-wide bribery clearly the other three gospel writers would have mentioned
its importance. Also; Josephus, the Jewish chronicler, would have mentioned it
in his collection because of the high-profile importance of the Jewish
"saints". Paul is a brilliant politician and cunning theoretician
because he influenced at least two gospel writers agreed with his doctrine and
gospel (2nd Timothy 2:8,3:10, Romans 2:16,16:17,16:25). Paul is also known
through the collection of Titus (TITUS 1:10-16) to have expressed his disgust
towards the Jewish-Christian group and possibly Jews in general which disagreed
with his doctrine towards the Gentiles. This
conflict is also noted by James, the supposed half-brother of Jesus (JAMES
4:1). The other important note is that the writer of the Book of Revelation is
also part of this exclusive short-lived club of
"Jewish-Christians"(Revelation 14:4). This fact was noted earlier
because of John's usage of Essenic language to describe the group in symbolic
language to describe the "144,000".

The difference over the timing of "rapture" was noted by Paul himself
in 2nd Timothy 2:17-18. Paul verbally attacks Hymenae and Philetus for
propagating something which differs from his policy - mass resurrection or
rapture already occurred. From deduction, the assumption is created where this
supposition is stated - Matthew 27:52-53. It has to be the case
because the "mass resurrection of the saints" were never recorded by
any independent historical source and so it must represent a symbolic or
spiritual representation of "rapture". The theory is that Hymenae and
Philetus are following another Gospel or message opposing Paul's agreed Gospel.
It is then agreed that they were following the Gospel of Matthew, which is for
Paul, a serious departure from his truth (Gospel). Paul would have proposed
only Luke and Mark as Gospels and also excluded the Book of Revelation. It is
known St.Augustine of Hippo, years after Paul, forced the acceptance of the Book of
Revelation into the New Testament canon. Surely, the previous proposed theory
could be supported by collaborated evidence because of the contradictions
within the New Testament canon.

If the accounts of events surrounding the resurrection is not accurate and
complete then there is a possibility that Jesus resurrection never took place.
The weakest Gospel is the Gospel of Matthew which contains the epistemological
error concerning the mass resurrection of the "saints". It is noted
that even the Gospel of Matthew speaks of Jesus resurrection. However, the
epistemological flaw gives reason of doubt concerning Jesus' resurrection. The
supporting evidence of the flaw is the supposed bribery of the guards or
soldiers at the sepulchre or tomb (Matthew 28:12-15). There is no historical
evidence of a bribe and it is not even stated in the collection attributed to
Josephus. For Josephus would have hinted and even stated this injustice in his
collection concerning the trials and struggles of the nascent Christian
community. The two Gospels in allegiance with Paul, does not even mention a
bribe by the Jewish Priests. Therefore, this omission by Paul's Gospel writers (2nd Timothy 4:11)
and the Gospel of John gives the evidence that Jesus resurrection never
occurred. This only concludes in a set of events surrounding the death of Jesus
the man: (1) Jesus was a non-violent revolutionary against the injustices of
the Roman Empire and the Jewish priests. (2) Jesus was convicted and crucified.
(3) Jesus was buried and never resurrected.

Matthew 24:20 is evidence against Jesus returning to Earth therefore
rejecting the first premise of his resurrection. For the verse is evidence that
the writer was not only a Jewish-Christian but one in disagreement with Paul.
For instance, the prohibition of travelling during the "sabbath" is
neither followed nor stated by the Gospel writers loyal to Paul. The prohibition
is clearly omitted in the Gospel of Mark (Mark 13:18) and the Gospel of Luke
(Luke 21:23-24) the very Gospel writers in allegiance with Paul's doctrine. The
parallel verses, contained in Mark and Luke, with Matthew 24:20 is presenting
to the reader that the actual return of Jesus was to occur in the past and not in a future date or era. In other words, the term "sabbath" in
verse twenty is an outlier data signifying that the existence of the
Jewish-Christians during that particular time were to observe the return of
Jesus. Despite the exclusion of the Pauline group the outlier in the Gospel of
Matthew exposes yet another dilemma - the supposed early return of Jesus. The
reason being that the prohibition of travelling during the "sabbath"
is not followed by any modern Christian. The previous evidence would conclude
in the following premise: Matthew's prophecies mentioned in Matthew chapters
twenty-four was addressing and detailing the desecration of the Temple in
Jerusalem. Is it possible that Paul, through his letters, expressed Matthew's
prophecies and described as "the dispensation"? Yes, Paul also
believed in this theory of a "rapture" before the Temple's
destruction or rather desecration. Therefore, when Paul's prediction did not materialize then later
John composed two books defending the creed: the Gospel of John and the Book of Revelation knowing that many could have left the
early Christian movement. Furthermore, John's composition of the Book of
Revelation is after A.D. 70 and then developed a doctrine and included a
Millennial vision and language to cover Paul's mistake.

Paul would have succeeded if only those who canonized the New Testament did
not include the Gospel of Matthew and the Book of Revelation. Both of these
books are expressing the existence of the Jewish-Christian group, the very group predicted to observe Jesus' physical return, and presents
to the reader the flaws inherit in Paul's own doctrine and gospel. The two
outliers in order (Matthew 27:52-53 & Matthew 24:20) located in the Gospel
of Matthew tells the reader four things: (1) Jesus did not resurrect at all.
(2) Jesus is not going to return. (3) The Jewish-Christian group who were supposed to observe Jesus' physical return no longer exist as a group. (4) Finally, Jesus is neither divine nor God.

The proof above was constructed by using the New Testament canon without
extracting verses from the Old Testament and through analogical deduction. For
the maxim below could be constructed:

(1) Paul used the Old Testament source to develop and present a fictional
Jesus (2nd Timothy 4:13). James used HOSEA 6:1-3 in the Sunday
morning eulogy telling the audience, in front of the empty tomb, a fictional
account that Jesus had risen and told them to announce the "Good
News" to the weary earthquake victims in the city of Jerusalem (Matthew
27:51-54).

(2) The supposed "miracles" are heresay from others spread by
those loyal to the non-violent revolutionary Jesus (Josephus writings on the
subject of Jesus and Christians in contrast with Matthew 4:24).

(3) There are no treatise or books by either Jesus or
Lazarus (The Gospel of John chapter twelve) to verify the "miracles".

(4) The events predicted by all four Gospel writers, the writer of the Book
of Revelation and Paul expired at A.D. 140. This would mean that the Book of
Daniel expired years earlier despite the usage by the New Testament writers to
naturally predict the destruction of the Temple by the Romans. Exposing the
whole New Testament as a collection of expired prophecies or false predictions
or events written after the facts.

(5) The New Testament canon is a collection of natural political documents
expressing the hope of a new political movement. This new movement was to
preserve the survival of the Jewish tribe in the face of continuing conquest by
other empires. The movement called the "Christians" was utilized to
unite Jews and non-Jews (Romans chapter eleven) by creating a fictional Jesus.
A fictional Jesus created out of a non-violent revolutionary Jesus who was
crucified and buried without a resurrection.

(6) Matthew 10:5-15 is definitely an outlier knowing the actions which Paul took to include the Gentile Christians. Romans chapter eleven will forever be the protest chapter against the contents Matthew chapter ten. The Matthew passage was definately enforced and followed (Galatians chapter two) and the compromise was initiated by James (Acts 21:18-25). The issue of foods bought and sold in the Roman marketplace became the next point of contention before the execution of Paul by Nero (1st Corinthians chapter eight and Revelation chapter thirteen). The previous contention presents the case that the New Testament canon is a collection of group think and politically natural document rather than a supernaturally guided text. If the text is supernaturally guided then it would be properly assumed that "God" believes in a social evolutionary development or "dispensation" of the Gospel. However, Paul's own words according to the previous observation creates doubt that the New Testament canon is "divinely" inspired (Colossians 1:25-29). In other words, it would be proper to describe the New Testament canon as a natural collection of letters and documents concerning the survival of the messianic movement intended only for the Jewish people (Matthew 10:5-15).